International Higher Education, Spring 2005

Catholic Universities in Central Europe

Marijan Sunjic
Marijan Sunjic is professor of theoretical physics, head of the Centre for Academic Development and Cooperation, and former rector of the University of Zagreb. He was formerly Croatia’s ambassador to the Holy See. Address: Faculty of Science, University of Zagreb, P. O. Box 331, HR-10002 Zagreb, Croatia. E-mail: msunjic©phy.hr.

In most Central and Eastern European countries, universities and the rest of society were ruled by the Communist Party, with the curriculum and the faculty heavily indoctrinated by a totalitarian Marxist ideology. After the collapse of communism, the region initiated the process of modernization and structural reform when possible. However, after the initial period of enthusiasm, the efforts were soon blocked or delayed—as it became obvious that the inherited problems and resistance to reforms constituted a greater challenge than anticipated. Frustration grew in many segments of society, especially among Catholic intellectuals, who were foremost among the victims of the communist regimes.

This state of disillusionment led, among other things, to the idea of establishing Catholic universities. In 1992, Peter Pazmany Catholic University was established in Budapest as a successor to the educational institutions started by the Catholic Church back in 1635. In 2000, in Ruomberok (Slovakia), a new Catholic university was set up with just two faculties (philosophy and pedagogy). In Croatia, the Bishops' Conference recently decided to establish a Catholic university, although specific details about the institution have yet to be provided.

Higher Education Traditions
It should be noted that Catholic universities in Central Europe do not share the traditions of countries that have a long history of private higher education. This article refers to countries where public universities traditionally dominate, though many of the oldest and most prestigious universities were established centuries ago by Catholic Church authorities. In fact, the original religious schools usually form parts of public universities in Central Europe (e.g., in Austria, Germany, the Czech Republic, Slovakia, Slovenia, and Croatia), with the exception of Poland and Hungary. Some of these institutions faced many difficulties in the past: the Faculty of Theology, from which the University of Zagreb developed in the 17th century, was expelled from the university by the communist authorities in 1952, though this decision was never officially accepted by the academic community. After 1990, the process of reintegration started and was formalized in 1996 with the Agreement on the Status and Activity of the Faculty of Catholic Theology at the University of Zagreb.

Defining the Mission of a Catholic University
Possible definitions of the mission of a Catholic university include (1) a denominational school of theology and related subjects, intended to train future priests and members of religious orders; (2) a university for Catholics; or (3) a standard university based on a Judeo-Christian value system.

The first definition certainly does not match the original intention of providing modern higher education free of the ideological pressures of the past. Moreover, Croatia, for example, already has two faculties of theology, as parts of the public universities in Zagreb and Split, that function relatively well with state support. While these faculties of theology share all the problems and difficulties facing the academic community, they show no intention of changing their present status.

The second definition—a university for Catholics only—is hardly feasible or desirable and is in conflict with the legislation concerning accredited higher education institutions. Furthermore, this concept might be seen as implying that public universities are not for Catholics, in spite of the fact that public universities are supported with taxes paid by the population, which is largely (in Croatia more than 85 percent) Catholic.

The third possibility is defining the Catholic university as a university based on a Judeo-Christian value system. However, if this is to be the only distinction, one could argue that all universities, like all institutions in our society, should share the value system accepted by the majority of the population. In this particular case that would mean that the educational system should reaffirm the traditional values of European civilization—that is, the moral and ethical standards on which our democratic system is based—and this is an especially urgent task in postcommunist countries.

Therefore, the creation of a parallel (i.e., Catholic) university system might be taken by the rest of the society as an indication that Catholics are prepared to give up the desire to be in the mainstream and withdraw again into their separate institutions (“ghettos”), this time of their own free will and not under pressure and persecution as before.

Possible Model of a Catholic University
There is little doubt in Croatia, and probably in other postcommunist countries as well, about the need for reform in higher education with greater involvement of Catholics and consideration also of the creation of Catholic universities. Precisely defining the mission of a Catholic university is certainly the crucial element of this project, but one should also analyze other aspects. Are there enough financial and intellectual resources to support both systems of education—public and private (Catholic)—in the present economic and political context in which the Catholic Church cannot adequately support even the existing faculties of theology? One should consider not only the difficult economic situation in the region, but also the long-term erosion of the middle class and academic community in particular, including the brain drain of young intellectuals.

In order to find its place alongside the existing public universities, a Catholic university as a small private university should find its own specific niche that is both realistic and will produce optimal results. Excellence will play a decisive role. One possible model would be for the university to concentrate on the final stages of the academic program—postgraduate and doctoral studies—with small and carefully selected groups of qualified graduate students, thus avoiding expensive, massive undergraduate programs and related financial and personal challenges. With a modern and flexible structure, these academic centers of excellence could enhance their resources and activities in teaching and research through international collaboration and exchange with similar institutions, as well as working with intellectual elites within the country. Also, the positive impact of this project would be immediate and cost-effective, both in the academic community and in the society.

Obviously, determining the feasibility of Catholic universities in Central Europe and their most effective structure will require careful consideration of several nontrivial questions: definition of mission, available intellectual and financial resources, and possible political and social implications.